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concomitance in two ways, affirmatively called anvaya, e.g., 'wherever there is smoke there is fire' or negatively called vyatireka, e.g., 'where there is no fire there is no smoke. Sāmānya is self-established and is known from anvaya dependent on vyatireka. Višesa also is selfestablished and is known from vyatireka dependent on anvaya. The identity where one looks at the other is accepted in Jainism and this will be further clear from the illustration given below;
The example is given of a relation expressed by a grammatical case. The function of a grammatical nominative (kartặtva) is not inter-dependent of the relation of the accusative towards the verb (karmatva) because the nominative ends in settlement of an accusative and the relationship of an accusative also is derived from the knowledge of the nominative. But the real nature of the nominative or the accusative is not dependent one on the other.3
End of Chapter V.
1. “सामान्यं हि स्वतः सिद्धस्वरूपं भेदापेक्षान्वयप्रत्ययादवगम्यते। विशेषोऽपि स्वतः सिद्धस्वरूपः
सामान्यापेक्षव्यतिरेकप्रत्ययादवसीयते।” Astasahasri. 2. “नापि कर्तृत्वव्यवहारः कर्मत्वव्यवहारो वा परस्परानपेक्षः, कर्तृत्वस्य कर्मनिश्चयावसेयत्वात्।
कर्मत्वस्यापि कर्तृप्रतिपत्तिसमधिगम्यमानत्वात्।" Ibid. 3. "न हि कर्तृस्वरूपं कर्मापेक्षं, कर्मस्वरूपं वा कत्रपेक्षम्।" Ibid.
Vidyānandin has given the Sapta-hharigi thus: “(1) स्पादापेक्षिकी सिद्धिः, तथा व्यवहारात्। (2) स्यादनापेक्षिकी, पूर्वप्रसिद्धस्वरूपत्वात्। (3) स्याभयी क्रमार्पितद्वयात्। (4) स्यादवक्तव्या, सहार्पितद्वयात्। (5) स्यादापेक्षिकी चावक्तव्या च, तथा निश्चयेन सहार्पितद्वयात्। (6) स्पादनापेक्षिकी चावक्तव्या च, पूर्वसिद्धत्वसहार्पितद्वयात्। (7) स्पादुभयी चावक्तव्या च, क्रमाक्रमार्पितोभयात्।”
